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Frankensteinand Hermetism
ChiekoTANAKA
that imaginatively explored the mysterious and dark side of Nature and
man, especially in reiatiofi to an individual's questforgod-likepower and
knowledgethrough natural philosophy."i Although hisquestforpower
and know}edge collapsed, the needs of Victor'simagination caused him to
create a new myth of the modern Prometheus.What liesbehindVictor's
imagination? And by what forceare hisambitions drivento catastrophe?
In inquiringintothese questions,I argue that hermetism2exists at the
root of Victor's imaginationand there isa linkbetween Frankenstein and
[27]
28Chieko TANAKA
and
know as romanticism."S
Frankensteinand Hermetism 29
30Chieko thNAKA
we livein and to knowledge of, and even union with, the transcendent
God who isitsfinal cause" (Broek 562). In the context of hermetismthe
ultimate cause of the universe is the One, God. Accordingto Urs Leo
Grantenbein,Paracelsus thought that behind all things existed some-
thing likeeternal ideas, Although he observed a frameworkof
"astra."
with greatestdiligence
the into the search of the philosopher'sstone and
(F34).But heputs a highvalue on the elixir of liferather
the elixir of life"
than on the philosopher'sstone, becausethe forrner isthe operation of Iife
Frankensteinand Hermetism 31
itself
while the latter ismerely forgainingwealth, Thus this fascination
leadsto the ambition forcreation, that is,the operation of life itself.
In Ingolstadt, Victor is severely criticized by M. Krempe becauseof
hisstudy of alchemy But Victoris still attracted to the grand views of
alchemical philosophythough he realizes itsinefficiency inthe real world.
AlthoughVictor "had
a contempt forthe uses of modern natural philoso-
phB" he boundlessgrandeurfor
"was
required to exchange chimeras of
realities of little
worth" (F41).For Victorto be an inquirer
of modern sci-
ence isto abandon hisown imaginaryworld and return to the real world.
S. H. Vasbinderargues Victorconverts from alchemical
that science to
modern science at this point.i6 But I disagree with hisargument because
Vlisbinderputs more emphasis on the mere superficial proceedings after
this incident rather than the dilemma of whether Victorshould rely on his
own imaginary world or abandon it.We should note that Victor writhed
under the dilemma,and he depreciates the value of realities with certainty
As IUveson pointsout, ancient
"[the
alchemists'] purpose was to perfect,
to make actual, the wholeness which is possible for the human mind"
(TUveson 256). In alchemical pursuit,Victo4who cannot be satisfied with
the real world, tries to re-form and operate the laws and phenornenon
on the earth, and to be free fromthe limitations of the real world. C. G.
quotes the old alchemists' dictumthat the most natural and perfectwork
isto generateitsIike.i7 Victor's
purpose isto perfectthe wholeness of his
own self and to create hisown like.
II
rl:ANAKA
32Chieko
(F49)
The ambition to create
"[a]
new species" which
"
would blessme as its
creator and source" means the desire
to be a god. IrvingH. Buchen con-
cludes that Mary Shelley
"provided
the model forthose who inthe future
would aspire to be fledging
gods."i9A similar expression of this aspiration
can be found in the passage on the greatnessof man in the Asclepius.
himself islikea god. Man isgreat becauseman has no"s, though not
all men have this. This appreciation of the greatness of man is one of
the characteristics of the Asclepius.Hermes continues to appreciate man's
ability:
"[O]f
all beingsthat have soul, man isthe only one whose fac-
ulty of cognition is,by this giftof mind, so strengthened, elevated, and
Frankenster'n
and Hermetism 33
No one can conceive the variety of feel,ings which boreme onwards, like
a hurricane,in the first
enthusiasm of success. Lifeand deathappeared to
me idealbounds,which I should first
breakthrough, and pour a torrent of
intoour darkworld. (F49>
light
34Chieko T:ANAKA
III
Frankensteinand Hermetism 35
that instant,did I not extinguish the spark of existence which you had so
bestowed?" (F132) of being"is a crucial
"A
wantonly spark reference
remarks that
"Agrippa
contrasted the Aristotle'sphilosophy
`pestilential'
of nature with his own view of magic (the magic of Ficinoand Pico)as
the culmination of a movement to constitute an active science of nature
and an operative knowledge.. . Magic was ."24
practicalaspect
"the
of
36Chieko "IIANAKA
form marvels and miracles" to animate matter have their roots in the
hermeticcreation of gods, since the same ambitions are clearly seen inthe
followingpassage in the Asclepi"s:
What have said about man isalready marvellous, but most marvellous
we
of all is that he has beenable to discover the nature of the gods and to
reproduce it.Our firstancestors invented the art of making gods.They
mingled a virtue, drawn from material nature, to the substance of the stat-
ues, and
"since
they could not actually create souls, after havingevoked the
souls of demons or angels, they introducedthese intotheir idolsby holy
anddivinerites, so that the idolshad the power of doinggood and evil
[sic]."26
(Yates 39)
But who can give a soul to an image, or make a stone to live,or mettal
[metal],
or wood, or wax? and who can raise out of stones children unto
reach God, and operate as God does,can make miracles and magic. By
Agrippa, too, man isprivilegedto create life as ifhe were a god.He uses
the Asclepius as an authority on hismagical philosophy.Agrippaobserves
"Mercurius
7'>'ismegistus writes, that an image rightly made of certain
Frankensteinand Hermetism 37
real function
[T]he of Renaissancemagus
the . . . isthat he changed the
religious and not contrary to the will of God that man . . . should exert
38Chieko TANAKA
directing
hisown will towards the world, that is,through magical and
scientific operation.
"[Hermes]
remained the same in essence throughout. Each appear-
ance was taken from the cosmogony of the time; each was a transforma-
(Graduate
Student of Tbkyo Metropolitan University)
This isa revised version ef the paper read at the 58th Kyushu EnglishLiterary
SocietyMeeting.
Notes
i Crosbie Smith, Natural Magic," Frankenstein,
"Frankenstein
andCrea-
tion and Monstrosity, ed. StephenBann (London: Reaktion,1994) 59.
2
In this papeg I use the term instead ef fol-
"hermetism" "hermeticism,"
Frankensteinand Hermetism 39
40Chieko TANAKA
H. IrvingBuchen,"Frankenstein
i9
and the Alchemy of Creationand Evolu-
tion," T)heWordsworth Circle 8 (1977): 111.
20
Burton R. Pollin, LiterarySourcesof Frankenstein,"
"Philosophical
and